Astronomy and geology give us clear evidence that the fundamental laws of nature have remained unchanged since the beginning of creation. Whatever the effects of the Fall, they do not seem to have changed the basic laws of physics.

With so many issues to discuss, Christians can easily get the feeling that science is always attacking the faith. It is essential to balance such conversations with positive responses to God’s creation. After all, the primary response to the natural world in the Bible is to praise the God who made it.

In this series, Kathryn Applegate addresses the concern that randomness implies the absence of God's activity and involvement in the natural world. She begins by clearing up some common misconceptions about the concept of "randomness", and later focuses on the mechanisms of the immune system to demonstrate that God works through random processes to preserve life. Far from being an indication of a "godless" universe, one might conclude that randomness is one of God’s favorite mechanisms for creating and sustaining life!

God shows himself not just in the orderliness of nature, but powerfully, joyously and always surprisingly in its beautiful "non-order" as well.

Were one to propose creation by means of theistic evolution, some of the presuppositions for these responses to the problem of evil no longer function. Therefore, advocating some form of theistic evolution poses problems for standard explanations of the problem of evil.

The tension generated by our understanding of God’s character, as revealed in the Bible, and by the reality of the natural world around us has been the focus of much debate within the Christian church since the first century. This series examines critically several of the proposed solutions to this problem, viewing them from the perspective of a geologist, paleontologist, and orthodox evangelical Christian.

We tend to think of creativity in terms of flashes of insight and brilliance, of novelty, and especially of unexpected things bursting upon the scene. But creativity is no less creative and no less remarkable when it proceeds step by step, according to discipline, according to rule.

The song is built around the image of a river flowing through a canyon it has sculpted—an image that can easily be played out as a picture of the way that the Lord has been at work preparing a path for us in the material world, complete with signposts to his former and present activity.

As I stressed in my column about the YEC view, creationism is ultimately about theodicy—it’s not only about theodicy, to be sure, but the belief that animals must not have suffered and died before Adam and Eve committed the first sin is crucial to the “young” in Young Earth Creationism. To a significant degree, Theistic Evolution is also about theodicy.

It is not uncommon to hear voices proclaiming that biology and physics have shown us that—at fundamental levels—nature is random, hence meaningless, purposeless, and without a creator. But how might God work providentially through indeterminate processes? The John Templeton Foundation has provided a generous grant of $1.69 million to support a new research initiative on the theme of Randomness and Divine providence.

This exchange brings together related essays on death in light of evolution and Scripture from Southern Baptist theologian Dr. John Laing. Laing argues that evolutionary theory requires death to play a central role in the creation of new life, but sees Scripture depicting death only "as an invader, disturber of peace, and a force of evil." A BioLogos response is given by Dr. Jeff Schloss.

Today’s post features a preview of the updated Question, "Did death occur before the Fall?", revised by Senior Web Consultant and Writer Deborah Haarsma. This question provides an overview of the issue and points readers to more resources within and beyond the BioLogos website.

Charles Darwin’s personal struggles and ultimate rejection of Christianity are well documented, and people are eager to link his loss of faith to his evolutionary theory. David Lack, on the other hand, began his scientific career as an agnostic, but shortly after publishing his famous book on the evolution of "Darwin's finches", he converted to Christianity.

Many Christians believe that they face a painful choice-- either life was designed by God or it is an evolutionary product of natural selection. Charles Darwin himself believed in this dichotomy, and people ever since have felt the need to "choose sides". However, looking back at history, we find that one of Darwin's chief scientific colleagues, Asa Gray, did not share this perspective. In this three-part essay, part 1 charts the relationship of Asa Gray and Charles Darwin. Part 2 describes Darwin's struggle with the problem of natural evil and design in nature, and part 3 explores how Asa Gray was able to embrace evolution without rejecting the idea of design.

It doesn't take a scientist to appreciate the beauty with which God has arrayed his creation. But scientists do have the opportunity (and training) to appreciate different kinds of beauty than do most non-scientists, whether they are ordinarily "hidden" in the extremes of scale, the elegant processes of an experiment, or in the abstraction of mathematics. Indeed the appreciation of various kinds of beauty has always played a critical role in motivating scientists to investigate the world, and in helping them decipher its workings. In the three-part essay, Ruth Bancewicz explores some of the ways beauty, science and theology intertwine.

This BioLogos videocast addresses the idea of randomness as a part of natural selection, and whether it challenges the possibility of God using the evolutionary process as a means of creation.

In this three-part series from Pruim’s chapter in the book Delight in Creation: Scientists Share Their Work with the Church, mathematician Randall Pruim explains what scientists and mathematicians mean when they speak of something being “random”. He also addresses God's use of apparent randomness in creation as a part of his sovereign rule.

It should not be surprising that John Cage asked the stuff he used to make paintings to take part in the process—to contribute its own identity to the intentional, purposeful, and determined work of creating “based on chance.”

The universe that inspired the psalmist three thousand years ago grows grander as each new generation of astronomers adds yet another layer of understanding.

As we remember the narrative that takes us from Good Friday through Easter morning, the image of a buried grain of wheat invites us into the story rather than just describing what happens in it.